Search results for 'Aharon Yiśraʼ Ḳahan' (try it on Scholar)

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  1. me-et Aharon Yiśraʼel Ḳahan (2008). Lev Yiśraʼel. In Yehudah ibn Tibon, Aharon Yiśraʼel Ḳahan, Baḥya ben Joseph ibn Paḳuda & Avigdor Miller (eds.), Torat Ḥovot Ha-Levavot. Shiʻure Ḥovat Ha-Levavot
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  2. me-et Aharon Yiśraʼ & el Ḳahan (2010). Lev Yiśraʼel. In Yehudah ibn Tibon, Aharon Yiśraʼ Ḳahan, el, Baḥya ben Joseph ibn Paḳuda & Avigdor Miller (eds.), Torat Ḥovot Ha-Levavot =. Shemaʼ Beni
     
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  3. Yoʼ Shṿarts & el ben Aharon (2004). Sefer ʻidan Ha-Maḥshev U-Leḳaḥaṿ: Teʼur Ha-Teḳufah Ha-Ḥadashah Otah Pataḥ Ha-Maḥshev Bi-Fene Ha-Enoshut Uvi-Fene ʻam Yiśraʼel Bi-Feraṭ Bi-Reʼi Ha-Yahadut. [REVIEW] Hotsaʼat Devar Yerushalayim--Zikhron Tsevi.
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  4.  45
    Tracey L. Kahan & Stephen P. LaBerge (2011). Dreaming and Waking: Similarities and Differences Revisited. Consciousness and Cognition 20 (3):494-514.
    Dreaming is often characterized as lacking high-order cognitive skills. In two studies, we test the alternative hypothesis that the dreaming mind is highly similar to the waking mind. Multiple experience samples were obtained from late-night REM sleep and waking, following a systematic protocol described in Kahan . Results indicated that reported dreaming and waking experiences are surprisingly similar in their cognitive and sensory qualities. Concurrently, ratings of dreaming and waking experiences were markedly different on questions of general reality orientation and (...)
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  5.  6
    K. BulKeley & T. Kahan (2008). The Impact of September 11 on Dreaming☆. Consciousness and Cognition 17 (4):1248-1256.
    This study focuses on a set of dreams related to the September 11, 2001 terrorist attacks and their aftermath, using content analysis and cognitive psychology to explore the interweaving of external public catastrophe and internal psychological processes. The study tests several recent claims in contemporary dream research, including the central image theory of Hartmann [Hartmann, E., & Basile, R. . Dream imagery becomes more intense after 9/11/01. Dreaming, 13, 61–66; Hartmann, E., & Brezler, T. . A systematic change in dreams (...)
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  6. Alan S. Kahan, François Furet & Francoise Melonio (eds.) (2004). The Old Regime and the Revolution, Volume I: The Complete Text. University of Chicago Press.
    _The Old Regime and the Revolution_ is Alexis de Tocqueville's great meditation on the origins and meanings of the French Revolution. One of the most profound and influential studies of this pivotal event, it remains a relevant and stimulating discussion of the problem of preserving individual and political freedom in the modern world. Alan Kahan's translation provides a faithful, readable rendering of Tocqueville's last masterpiece, and includes notes and variants which reveal Tocqueville's sources and include excerpts from his drafts and (...)
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  7. Yoʼel ben Aharon Shṿarts (2004). Sefer ʻidan Ha-Maḥshev U-Leḳaḥaṿ: Teʼur Ha-Teḳufah Ha-Ḥadashah Otah Pataḥ Ha-Maḥshev Bi-Fene Ha-Enoshut Uvi-Fene ʻam Yiśraʼel Bi-Feraṭ Bi-Reʼi Ha-Yahadut. Hotsaʼat Devar Yerushalayim--Zikhron Tsevi.
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  8.  5
    Yakir Levin & Itzhak Aharon (2014). Emotion, Utility Maximization, and Ecological Rationality. Mind and Society 13 (2):227-245.
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  9. Simone C. Prioli & Todd A. Kahan (2015). Identifying Words That Emerge Into Consciousness: Effects of Word Valence and Unconscious Previewing. Consciousness and Cognition 35:88-97.
  10.  17
    Tracey L. Kahan, Stephen LaBerge, Lynne Levitan & Philip Zimbardo (1997). Similarities and Differences Between Dreaming and Waking Cognition: An Exploratory Study. Consciousness and Cognition 6 (1):132-147.
    Thirty-eight “practiced” dreamers and 50 “novice” dreamers completed questionnaires assessing the cognitive, metacognitive, and emotional qualities of recent waking and dreaming experiences. The present findings suggest that dreaming cognition is more similar to waking cognition than previously assumed and that the differences between dreaming and waking cognition are more quantitative than qualitative. Results from the two studies were generally consistent, indicating that high-order cognition during dreaming is not restricted to individuals practiced in dream recall or self-observation. None of the measured (...)
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  11.  2
    Tracey L. Kahan & Kieran T. Sullivan (2012). Assessing Metacognitive Skills in Waking and Sleep: A Psychometric Analysis of the Metacognitive, Affective, Cognitive Experience (MACE) Questionnaire. Consciousness and Cognition 21 (1):340-352.
    The Metacognitive, Affective, Cognitive Experience questionnaire was designed to assess metacognition across sleep and waking . The present research evaluates the psychometric properties of the MACE. Data from two recent studies were used to assess the inter-item consistency, test–retest reliability, and factorial, convergent, and discriminant validity of the MACE. Results show that the MACE is a reliable measure with good construct validity. Exploratory factor analyses revealed one self-regulation and two monitoring factors. One monitoring factor emphasized monitoring internal conditions; the other (...)
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  12. Tracey L. Kahan (2001). Consciousness in Dreaming: A Metacognitive Approach. In Kelly Bulkeley (ed.), Dreams: A Reader on Religious, Cultural, and Psychological Dimensions of Dreaming. Palgrave 333-360.
  13. Tracey L. Kahan & S. LaBerge (1996). Cognition and Metacognition in Dreaming and Waking: Comparisons of First and Third-Person Ratings. Dreaming 6:235-249.
     
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  14.  1
    Stephen J. Ceci, Dan M. Kahan & Donald Braman (2010). The WEIRD Are Even Weirder Than You Think: Diversifying Contexts is as Important as Diversifying Samples. Behavioral and Brain Sciences 33 (2-3):87-88.
    We argue that Henrich et al. do not go far enough in their critique: Sample diversification, while important, will not lead to the detection of generalizable principles. For that it will be necessary to broaden the range of contexts in which data are gathered. We demonstrate the power of contexts to alter results even in the presence of sample diversification.
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  15.  18
    Dan M. Kahan (2001). Two Liberal Fallacies in the Hate Crimes Debate. Law and Philosophy 20 (2):175 - 193.
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  16.  29
    Tracey L. Kahan & S. LaBerge (1994). Lucid Dreaming as Metacognition: Implications for Cognitive Science. Consciousness and Cognition 3 (2):246-64.
    Evidence of reflective awareness and metacognitive monitoring during REM sleep dreaming poses a significant challenge to the commonly held view of dream cognition as necessarily deficient relative to waking cognition. To date, dream metacognition has not received the theoretical or experimental attention it deserves. As a result, discussions of dream cognition have been underrepresented in theoretical accounts of consciousness. This paper argues for using a converging measures approach to investigate the range and limits of cognition and metacognition across the sleep–wakefulness (...)
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  17.  9
    Alan Kahan (2012). Aranold, Nietzsche and the Aristocratic Vision. History of Political Thought 33 (1):125-143.
    The advent of democracy in nineteenth-century Europe was resisted by a set of thinkers who shared an 'aristocratic vision'. These aristocratic thinkers rejected the view that the greater good of the majority was of greater value than some higher good of a smaller number. It was the noble minority that was the more valuable part of society. This view corresponds in part to the philosophical tradition known as perfectionism. Matthew Arnold and Friedrich Nietzsche, thinkers rarely considered together, represent significant exemplars (...)
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  18.  24
    Yakir Levin & Itzhak Aharon (2011). What's on Your Mind? A Brain Scan Won't Tell. Review of Philosophy and Psychology 2 (4):699-722.
    Reverse Inference ( RI ) is an imaging-based type of inference from brain states to mental states, which has become highly widespread in neuroscience, most especially in neuroeconomics. Recent critical studies of RI may be taken to show that, if cautiously used, RI can help achieve research goals that may be difficult to achieve by way of behavior-based procedures alone. But can RI exceed the limits of these procedures and achieve research goals that are impossible for them to achieve alone? (...)
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  19.  1
    James P. Kahan & Amnon Rapoport (1977). When You Don't Need to Join: The Effects of Guaranteed Payoffs on Bargaining in Three-Person Cooperative Games. Theory and Decision 8 (2):97-126.
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  20.  1
    Alan Kahan (1985). Tocqueville's Two Revolutions. Journal of the History of Ideas 46 (4):585.
  21.  10
    Alan Kahan (2004). Julia Stapleton, Political Intellectuals and Public Identities in Britain Since 1850 (Manchester: Manchester University Press, 2001), Pp. X + 220. [REVIEW] Utilitas 16 (3):347-349.
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  22.  2
    Emmanuel Nicolás Kahan (2010). Unos pocos peligros sensatos: La Dirección de Inteligencia de la Policía de la Provincia de Buenos Aires frente a las instituciones judías de la ciudad de La Plata. Aletheia 1 (1):5 - 8.
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  23.  16
    Tracey L. Kahan (2000). The “Problem” of Dreaming in NREM Sleep Continues to Challenge Reductionist (Two Generator) Models of Dream Generation. Behavioral and Brain Sciences 23 (6):956-958.
    The “problem” of dreaming in NREM sleep continues to challenge models that propose a causal relationship between REM mechanisms and the psychological features of dreaming. I suggest that, ultimately, efforts to identify correspondences among multiple levels of analysis will be more productive for dream theory than attempts to reduce dreaming to any one level of analysis. [Hobson et al. ; Nielsen].
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  24.  1
    Todd A. Kahan, Sean M. Colligan & John N. Wiedman (2011). Are Visual Features of a Looming or Receding Object Processed in a Capacity-Free Manner? Consciousness and Cognition 20 (4):1761-1767.
    Numerous experiments have examined whether moving stimuli capture spatial attention but none have sought to determine whether visual features of looming and receding objects are extracted in a capacity-free manner. The current experiment used the task-choice procedure originated by Besner and Care to examine this possibility. Stimuli were presented in 3D space by manipulating retinal disparity. Results indicate that features of an object are extracted in a capacity-free manner for both looming and receding objects for participants who consciously perceive motion (...)
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  25.  4
    David Kahan (2012). Textured Spatiality and the Art of Interpretation. Heythrop Journal 53 (2):204-216.
    In the twentieth century one interpretative perspective is curiously and strikingly absent: spatiality of narrative. Philosophical thought saw fundamental ontology as founded on temporality with space as decoration. Johannine inquiry has tended to follow in philosophy's temporal footsteps. However, it is plausible to assume that New Testament writers were spatially oriented while modern interpreters have been ensconced in temporal consciousness. Furthermore, as anthropology has long recognized, conceptions of space and place are central to any culture's sense of self. The undue (...)
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  26.  1
    Michael Palij, Marvin Levine & Tracey Kahan (1984). The Orientation of Cognitive Maps. Bulletin of the Psychonomic Society 22 (2):105-108.
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  27. Aviram Aharon (2000). Beyond Constructivism: Autonomy-Oriented Educaton. Studies in Philosophy and Education 19.
  28. Itzhak Aharon, Sacha Bourgeois-Gironde & Yakir Levin (2015). Special Issue on “Complexity Modeling in Social Science and Economics”. Mind and Society 14 (2):153-154.
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  29. Alan Kahan (1994). Defining Opportunism: The Writings of Eugene Spuller. History of Political Thought 15 (3):423-445.
  30. Dan M. Kahan (2015). Laws of Cognition and the Cognition of Law. Cognition 135:56-60.
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  31. Alan S. Kahan (2006). Tocqueville and the French Revolution. History and Theory 45 (3):424–435.
    Tocqueville Unveiled: The Historian and His Sources for The Old Regime and the Revolution. By Robert T. Gannett Jr.
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  32. Yakir Levin & Itzhak Aharon (2015). Complexity and Individual Psychology. Mind and Society 14 (2):203-219.
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  33. Yoʼ Shṿarts & el ben Aharon (2004). Sefer Kavod Ha-ʻatsmi He-Ḥadash: ʻal Ḥashivut Hakarat Ha-Adam Be-ʻerekh ʻatsmo. Devar Yerushalayim.
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  34. Yiśraʼ Bronshṭain & el Yosef ben Mosheh Eliʻezer (eds.) (2007). Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel ... Rabi Yiśraʼel Meʼir, Ha-Kohen, Z. Ts. Ṿe-Ḳ. L., Me-Radin. [REVIEW] YiśraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.
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  35. Yiśraʼel Yosef ben Mosheh Eliʻezer Bronshṭain (ed.) (2007). Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel ... Rabi Yiśraʼel Meʼir, Ha-Kohen, Z. Ts. Ṿe-Ḳ. L., Me-Radin. [REVIEW] Yiśraʼel Yosef Ben Mosheh Eliʻezer Bronshṭain.
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  36. Yiśraʼ Ḳenriḳ & el Eliʻezer (2008). Sefer Śiaḥ Yiśraʼel: Śiḥot Musar Ṿe-Hashḳafah. Yeshivah or Ha-MeʼIr.
    [1] Elul. Yamim Noraʼim. Sukot -- [2] Pesaḥ. Shevuʻot. Galut u-geʼulot. Ḥanukah. Purim.
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  37. Yiśraʼel Eliʻezer Ḳenriḳ (2008). Sefer Śiaḥ Yiśraʼel: Śiḥot Musar Ṿe-Hashḳafah. Yeshivah or Ha-Meʼir.
    [1] Elul. Yamim Noraʼim. Sukot -- [2] Pesaḥ. Shevuʻot. Galut u-geʼulot. Ḥanukah. Purim.
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  38. Yaʻaḳov Yiśraʼ Lugasi & el (2004). Sefer Bet Yaʻaḳov: Mah She-Tserikhah la-Daʻat Ha-Em Ṿeha-Bat Be-Yiśraʼel. Merkaz Medaʻ Yahadut.
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  39. Yiśraʼ Sameṭ & el Ḥayim (2004). Sefer Shemaʻ Yiśraʼel: Ha-Kolel Be-Ḳirbo Maʼamarim Yeḳarim ... Derushim Neḥmadim ... Hitʻorerut Musar Ṿe-Hadrakhot, Tiḳunim U-Segulot .. [REVIEW] Imre Shefer.
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  40. Yiśraʼ Sameṭ & el Ḥayim (2004). Sefer Shemaʻ Yiśraʼel: Ha-Kolel Be-Ḳirbo Maʼamarim Yeḳarim. Imre Shefer.
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  41. Yiśraʼel Ḥayim Sameṭ (2004). Sefer Shemaʻ Yiśraʼel: Ha-Kolel Be-Ḳirbo Maʼamarim Yeḳarim ... Derushim Neḥmadim ... Hitʻorerut Musar Ṿe-Hadrakhot, Tiḳunim U-Segulot .. [REVIEW] Imre Shefer.
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  42.  5
    Aurelian Craiutu (2003). Cheryl Welch, De Tocqueville, and Oliver Zunz and Alan S. Kahan, Eds., The Tocqueville Reader: A Life in Letters and Politics:De Tocqueville;The Tocqueville Reader: A Life in Letters and Politics. Ethics 114 (1):199-204.
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  43.  1
    Roger Munting (1990). Arcadius Kahan, Russian Economic History. The Nineteenth Century. History of European Ideas 12 (3):432-433.
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  44.  1
    Harold I. Brown (1996). Kantorovich, Aharon., Scientific Discovery: Logic and Tinkering. International Studies in Philosophy 28 (2):141-142.
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  45. Mosheh Avidan (2004). Ṿe-Hayah ʻeḳev Tishmeʻun-- : Pirḳe Maḥshavah Ṿe-Ḥizuḳ Be-ʻinyanim Ha-ʻomdim Be-Rumo Shel ʻolam: Mi-Pi Sofrim U-Sefarim Ume-Halikhotehem Shel Gedole Yiśraʼel. Mosheh Avidan.
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  46. Joseph ben Abraham Baṣīr (2004). Sefer Sheʼelot U-Teshuvot: Be-ʻinyene Ha-Filosofya ʻarukh le-Ḥakhme Yiśraʼel Ule-Ḥakhme Ha-ʻamim. Mekhon "TifʼEret Yosef" le-Ḥeḳer Ha-Yahadut Ha-ḲaraʼIt.
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  47. Abraham Caspi (2012). Emunah Ṿe-Ḳiyumiyut: Maḥshevet Yiśraʼel Be-Hebeṭ Madaʻe Ha-Hitnahagut. ʻeḳed.
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  48. David Cohen (2006). Zakhu Shekhinah Benehem: Divre Torah, Hagut, Musar U-Meḥḳar ʻal Ha-Ahavah, Ha-Ḥen Ṿeha-Yofi Ṿe-ʻal Mosad Ha-Niśuʼin Be-Yiśraʼel U-Ḳedushat Ha-Bayit Ha-Yehudi. [REVIEW] "Nezer Daṿid" ʻa. Y. "AriʼEl", Mifʻale Torah, Yahadut Ṿe-Ḥevrah Be-YiśraʼEl.
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  49. Peter Cole & Adina Hoffman (2010). Hoop, maar niet voor ons: Aharon Shabtai, 'Hoop'. Nexus 55.
    In het huidige Israël lijkt zelfs hoop op een oplossing van het conflict met Palestina een onderdeel van dat conflict. Maar wat vermag de poëzie?
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  50. Frank Fitch (1974). Transplantation Antigens Edited by Barry D. Kahan and Ralph A. Reisfeld. Perspectives in Biology and Medicine 17 (2):289-290.
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